http://doi.
org/10.
21093/mj.
Mazahib.
Vol 23.
No.
Pp 155-198 https://journal.
id/index.
php/mazahib/index P-ISSN: 1829-9067 | E-ISSN: 2460-6588
Contextualising Fajr Sadiq: Response to Dawn
Research Findings with the Sky Quality Meter
(SQM)
Maskufa1 Adi Damanhuri2.
SopaA,3.
Ahmad Chairul Hadi4 1,4 Universitas Islam Negeri Syarif Hidayatullah Jakarta 2 Universitas Sunan Ampel Surabaya 3 Universitas Muhammadiyah Jakarta Abstract The article needs to address the problem of dawn time too early in Indonesia.
To prove this, the researcher used the Sky Quality Meter (SQM) in four locations with different sky brightness levels: Labuan Bajo.
Belitung.
Sidoarjo, and Bogor.
In addition, the article also seeks to explain the views of the government and Islamic organization using SQM.
This research uses normative, astronomical, and sociological The results showed that the value of the sun's tilt during the Dawn Sadiq period was -19.
30A to -13.
The appearance of dawn can be detected earlier in locations with high sky brightness and low light pollution, such as in Labuan Bajo (-19.
30A), while in other places with opposite conditions, the appearance of Dawn Sadiq is slower, such as in Bogor (-13.
58A).
If the SQM observation in Labuan Bajo is used as a reference, it will not significantly impact the current dawn schedule .
ip = -20A).
The use of SQM for dawn observation is acceptable to the Ministry of Religion and Islamic However, considering the mixed results of dawn research with SQM, the response of the Ministry of Religious Affairs.
Nahdlatul Ulama, and the Islamic Association still uses dip = -20A, while Muhammadiyah shifts to dip = -18A.
minimize differences, it is necessary to conduct joint research on an ongoing basis to produce stable data on the setting of the sun at dawn.
Keywords: Dawn Time.
Sky Quality Meter.
Organization Mass Corresponding author.
Email: sopa@umj.
156 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
Introduction There are two kinds of entities of the dawn as described by the Hadith namely dawn, which forbids eating and allows prayer and dawn, which prohibits prayer and allows eating.
1 The characteristics of the two dawn entities are also explained by the Hadith that Fajr Kazib .
he false daw.
is a dawn that looks like a wolf's tail .
adzanbi al-siruy.
, so it is forbidden to pray (Subuh praye.
and it is not forbidden to eat .
l-sau.
at the dawn while the Fajr Sadiq .
he true daw.
is the dawn that rises lengthwise on the horizon .
ustathlan fi al-ufu.
, then when it's rise it is permissible to pray and eat is 2 Fajr Kazib existence does not have implications for the implementation of prayer rituals.
At the same time.
Fajr Sadiq exists as a marker of the beginning of the Subuh prayer time as well as the end of the Isha prayer time and the start of fasting.
The two dawn entities appeared simultaneously, beginning with the emergence of Fajr Kazib and then, sometime later, the Fajr Sadiq.
Observation of the dawn phenomenon is crucial so that the accuracy of the prayer time as stipulated in the texts of the Koran and Hadith can be fulfilled.
This was criticised by Sheikh Mamduh in a series of writings in Qiblaty Magazine entitled "Salah Kaprah Waktu Subuh" in 2009, that Indonesia is one of the countries that set its Subuh time earlier, which is about 24 minutes before the Fajr Sadiq.
3 The phenomenon of the two Abu Bakar Muhammad bin Ishaq bin Khuzaimah Al-Naisaburi.
Shahih Ibnu Khuzaimaih.
Juz 1 (Beirut: Maktabah al-Islamy.
Ab Abdullah Muuammad bin Abdullah al-akim Al-Naisaburi.
AlMustadrak Aoaly Al-Shauuain.
Juz 1 (Kairo: DAr al-aramain, n.
Syaikh Mamduh Farhan Al-Buhairi.
Koreksi Awal Waktu Subuh (Malang: Pustaka Qiblaty, 2.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 157 dawn entities, as mentioned characteristics of the Hadith can be observed factually with the help of science.
Therefore, this criticism from Sheikh Mamduh has spurred the Ministry of Religion and Islamic mass organizations such as Nahdlatul Ulama (NU) and Muhammadiyah to conduct research during Subuh using scientific assistance.
The use of science can help carry out the Subuh prayer accurately.
One of the tools that science offers to observe the arrival of Subuh time is the Sky Quality Meter (SQM).
SQM is a simple photometric tool to quantify the sky's darkness in Unihedron's Magnitude Per Square Arc Second (MPSAS) units.
Researchers widely use SQM to monitor sky quality and artificial light pollution,4 to make maps of the quality of the night sky,5A determine the site of astronomical observatories,6 surveys of air pollution7 to research the determination of prayer time.
8 This science Andrea Bertolo et al.
AuMeasurements of Night Sky Brightness in the Veneto Region of Italy: Sky Quality Meter Network Results and Differential Photometry by Digital Single Lens Reflex,Ay Journal of Imaging 5, no.
https://doi.
org/10.
3390/jimaging5050056.
Ochi.
AuAoLarge-Area Measurements of the Night Sky Brightness Using the Sky Quality Meter : 2010-2018 Data,AoAy JOURNAL OF TOYO UNIVERSITY NATURAL SCIENCE 63 .
: 1Ae13, http://id.
jp/1060/00010466/.
Akbar et al.
AuReport on Sky Brightness.
Seeing, and Weather Measurements at Timau Observatory.
East Nusa Tenggara,Ay Journal of Physics: Conference Series 1245, no.
https://doi.
org/10.
1088/1742-6596/1245/1/012024.
Barentine.
AuAoGoing for the Gold : Quantifying and Ranking Visual Night Sky Quality in International Dark Sky Places,AoAy International Journal Sustainable Lighting .
9Ae15, https://doi.
org/DOI:10.
26607/ijsl.
Cinzano and F.
Falchi.
AuAoThe Propagation of Light Pollution in the Atmosphere,AoAy Mon.
Not.
Astron.
Soc 427, no.
: 3337Ae 3357,https://doi.
org/https://doi.
org/10.
1111/j.
Siti AsmaAo.
Mohd Nor, and Mohd Zambri Zainuddin.
AuSky Brightness for Determination of Fajr and Isha Prayer by Using Sky 158 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
offer can make it easier for Muslims to observe the phenomenon of dawn as a marker of Subuh time.
Is this offer of science being responded to well by Muslims or not? If accepted, there will be opportunities for correction at Subuh time.
There are several kinds of research on the phenomenon of dawn as a marker of Subuh time, starting from simple research, namely observations using the naked eye and study with the help of modern science, namely observations with cameras and SQM.
Observations of the dawn phenomenon using the naked eye have been carried out by A.
Hassan et al.
,9 Semeida et al.
10 and Abdulkader M.
Abed11 in three countries, namely Egypt.
Libya and Jordan.
The results of his research show that the average height of the sun .
un-di.
at Subuh time is 665A to -18A as shown in the following table.
Quality Meter,Ay International Journal of Scientific & Engineering Research 3, no.
: 3Ae5, http://w.
Hassan and Yasser A.
Abdel-Hadi.
AuAuNaked Eye Determination of the Dawn at Tubruq of Libya Through Four Years Observations",Ay Middle-East Journal of Scientific Research 23, no.
: 2627Ae 32, https://doi.
org/10.
5829/idosi.
Hassan et al.
AuNaked Eye Determination of the Dawn for Sinai and Assiut of Egypt,Ay NRIAG Journal of Astronomy and Geophysics 5, no.
: 9Ae15, https://doi.
org/10.
1016/j.
10 M.
Semeida and A.
Hassan.
AuPseudo Dawn and True Dawn Observations by Naked Eye in Egypt,Ay Beni-Suef University Journal of Basic and Applied Sciences 7, no.
: 286Ae90, https://doi.
org/10.
1016/j.
11 Abdulkader M Abed.
AuDetermining The Beginning Of The True Dawn (Al-Fajr Al-Sade.
Observationally By The Naked Eye In Jordan,Ay Jordan Journal for Islamic Studies 2, no.
: 1Ae18.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 159 Table 1 Results of Observations in Several Countries by Eyes Year Researcher Locations Result Abdulkader M.
Abed
Jordania
-18A
Hassan et al.
Sinai.
Mesir
-14,61A
Hassan et al.
Tubruq.
Libya
-14,7A
Hassan et al.
Assiut.
Mesir
13,665A
Semeida et al.
Wadi Al Natron.
Mesir
-14,57A
Research on the phenomenon of dawn using the help
of modern science, namely using Digital Single Lens Reflex
(DSLR)
and SQM cameras.
Research on the dawn phenomenon using a DSLR camera has been conducted by Kassim Bahali,12 with locations in Indonesia and Malaysia.
In contrast, research using SQM was conducted by Siti Asma Mohd Nor et al,13 Kassim Bahali,14 A.
Hassan et Kassim Bahali et al.
AuMeasuring the Sun Depression Angle of Dawn with a DSLR Camera,Ay Sains Malaysiana 47, no.
: 2877Ae 85, https://doi.
org/10.
17576/jsm-2018-4711-31.
Kassim Bahali et al.
AuRe-Evaluation of Calculation of the Dawn Prayer Time in the Malay World,Ay International Journal of the Malay World and Civilisation 7, no.
: 37Ae48, http://journalarticle.
my/13507/.
13 AsmaAo.
Nor, and Zainuddin.
AuSky Brightness for Determination of Fajr and Isha Prayer by Using Sky Quality Meter.
Ay 14 Kassim Bahali et al.
AuMeasuring Luminance and Sun Depression Angle of Dawn,Ay International Journal of Mechanical Engineering and Technology 10, no.
: 1136Ae50.
160 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
al,15 Dhani Herdiwijaya,16 Tono Saksono & Mohamad Ali Fulazzaky,17 M.
Basthoni,18 Hendro Setyanto,19 the team of the Phalac Science Observatory.
Muhammadiyah University of North Sumatera (OIF UMSU),20 Center of Astronomy Study Ahmad Dahlan University (Pastron UAD),21 Falakiyah Institute Executive Board Nahdlatul Ulama (Lembaga Falakiyah PB NU),22 and a team from the Indonesian Ministry of Religious Affairs Team.
23 The results of his research show that the average solar elevation angle .
un-di.
at Subuh time is between -14A to 21 A as shown in the following table:
Hassan et al.
AuTime Verification of Twilight Begin and End at Matrouh of Egypt,Ay NRIAG Journal of Astronomy and Geophysics 2, 1 .
: 45Ae53, https://doi.
org/10.
1016/j.
16 Dhani Herdiwijaya and E.
Arumaningtyas.
AuPengukuran Kecerlangan Langit Arah Zenith Di Bandung Dan Cimahi Dengan Menggunakan Sky Quality Meter,Ay Prosiding Seminar Himpunan Astronomi Indonesia.
2011, no.
October .
: 6Ae8.
17 Tono Saksono and Mohamad Ali Fulazzaky.
AuPredicting the Accurate Period of True Dawn Using a Third-Degree Polynomial Model,Ay NRIAG Journal of Astronomy and Geophysics 9, no.
238Ae44, https://doi.
org/10.
1080/20909977.
18 M.
B a st ho n i.
T ho m a s D ja m al ud d i n, and A hm ad Izz ud d in.
AuLi ght P o ll ut io n Di st ur b an ce in D et ect ing Zo d i a ca l Li ght and T wil ight .
Ay A IP C on f eren ce P ro cee d in g s 2 9 4 1 , no .
0 2 3 ), ht t p s: //d o i.
o r g/1 0 .
1 0 6 3 /5 .
0 1 8 1 4 7 6 .
19 He nd r o Set ya nt o et a l.
AuZo d ia c Li ght Det e ct io n B as ed o n Sk y Q ua lit y Met er ( Sq .
D at a: P r el im in ar y St ud y.
Ay Al H il al : J ou rn al of Isl a mi c As tr on o my 3 , no .
0 2 1 ): 1 2 1 Ae 3 4 , ht t p s: / /d o i.
o r g / 1 0 .
2 1 5 8 0 /al -h il al.
2 0 2 1 .
8 4 7 7 .
20 Pimpinan Pusat Muhammadiyah.
AuTanfidz Keputusan Musyawarah Nasional xI Tarjih Muhammadiyah Tentang Kriteria Awal Waktu Subuh,Ay Pimpinan Pusat Muhammadiyah https://muhammadiyah.
id/anggota-pimpinan-pusatmuhammadiyah/.
21 Muhammadiyah.
22 Pengurus Besar Nahdlatul Ulama Lembaga Falakiyah.
AuHasil Kajian Awal Waktu Subuh Di Indonesia,Ay 2021.
23 Ismail Fahmi et al.
AuZodiacal Light and Astronomical Twilight Measurement at Timau Nasional Observatory Site,Ay International Conference on Science and Applied Science (ICSAS), 2022.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 161 Table 2 The Result of Researches Using Camera and SQM in Several Countries Year Researcher Locations Device Result Kassim Bahali et al.
Indonesia
Malaysia
DSLR
Camera
-16,67A
Kassim Bahali et al.
Indonesia
Malaysia
DSLR
Camera Kassim Bahali et al.
Indonesia
Malaysia
SQM
Danny Herdiwijaya and E.
Arumaningt
Cimahi Bandung
SQM
-15A
SQM
-20A
SQM
-16A sd 14A
SQM
-17A
SQM
-14A
Telok Kemang.
Pantai Siti AsmaAo Cahaya Mohd Nor et Bulan, dan Kuala Trenggan.
Malaysia Hassan Matrouh, et al.
Mesir Bandung.
Boscha.
Dhani Jogjakart.
Herdiwijaya Cimahi.
Kupang Tono Saksono Depok Mohamad 56 A .
-17,35 A
162 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
Ali
Fulazzaky Basthoni Hendro
Setyanto
Tim OIF
UMSU
Pastron
UAD
June Febru Falakiyah Institute Executive Board Nahdlatul Ulama The Ministry of Religious Affairs Team Bawean.
Banyuwan Biak.
Rembang.
Pasuruan.
Semarang Imah Noong.
Amfoang.
Gresik.
Boscha dll
OIF UMSU
Romanti Barus Bantul.
Kulonprog Gunung Kidul Jawa Island.
Bawean Island & Nusa
Tenggara
Timur
Observator Nasional Timau
Nusa
Tenggara
Timur
SQM
SQM
-19,40A sd
-14,10A
-19,15A sd
-15,26A
SQM
-16,48A
11,19A
SQM
-15,75A
SQM &
-21A 21A
sd -19,48A -20A
SQM
-20A
From several researchers on the dawn phenomenon conducted in several countries, various angles of solar depression are found, namely in the range -13,7A to -21A.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 163 The variety of results is influenced by the observation aids, the weather, and the sky's brightness at the observation In Indonesia, research on the dawn phenomenon is still limited, even though it is a reasonably wide area stretching from Sabang to Merauke with different brightness conditions.
This is a challenge for the government and Islamic mass organizations to carry out sustainable research on this dawn phenomenon.
The research must represent Indonesia's territory as a whole, namely western Indonesia, central Indonesia, and eastern Indonesia.
To fill this need, our research can only be carried out in the western and central part of Indonesia, namely Belitung.
Bogor.
Sidoarjo, and Labuan Bajo.
East Nusa Tenggara.
The site selection is based on areas with low, moderate, and high light pollution levels according to the bortle scale.
Subuh Time-Based Sky Quality Meter Research on the phenomenon of dawn was carried out using a tool to measure the sky's brightness, namely SQM.
The SQM used in this research is the SQM type Sky Quality Meter Lens USB Data Logger (SQM-LU-DL).
Observation with SQM-LU-DL can automatically record and read data via a USB connection with or without a 24 The unihedron SQM type used in the dawn observation is the SQM LU-DL type with MPSAS altitude angle of 30A and serial number AM00H7MU which is aimed at the Eastern horizon with an altitude of 45A.
Observation of the dawn is carried out with a time of 3 seconds.
The results of observations using SQM are in the form of data on the night sky's brightness in MPSAS and the amount of Lawrence Avenue Grimsby and Telephone Fax Website.
AuSQM-LUDL Operator Ao s ManualAy 1197, no.
164 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
the sun's depression angle.
Determining the presence of dawn light as a marker of the beginning of dawn is done by finding the inflexion point of the SQM observation data.
The inflexion point data is obtained from the results of mathematical analysis using the solver, polynomial, and average methods.
Four locations, namely Labuan Bajo.
Belitung.
Sidoarjo, and Bogor, were chosen as the locations of the dawn observation.
The choice of these locations is based on different levels of sky brightness according to the Bortle scale .
, namely Labuan Bajo >21.
5 MPSAS is on scale 2 .
ark sky sit.
Belitung 20.
5 MPSAS is on scale 4 .
ural transitio.
Sidoarjo 19 MPSAS is on scale 6 .
right suburban sk.
, and Bogor 17 MPSAS is on scale 8 .
nner city sk.
In addition, the time of observation also considers the position of the moon, namely at the end and beginning of the month when the scattering of moonlight is dark and still thin, as described in the following table:
Table 3
The Data of Geographic Locations and Time of Observations Location Latitude & Longitude Labuan Bajo
MPSAS
Date
< 21,5
MPSAS
August 31 September 1, 2019 Date in Islamic Calendar Zulhijjah 1440 to 1 Muharram Chairul Hadi Adi Damanhuri.
Maskufa.
AuDetermining Subuh Prayer Using GNU Octave to Find Polynomial Roots,Ay Azimuth Journal of Islamic Astronomy 3 .
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 165
Belitung
MPSAS
Sidoarjo
MPSAS
Bogor
MPSAS
7 sd 8
September September Oktober
28 & 29
September 7 to 8 Muharram Muharram 1441 to 1 Safar 1441 28 to 29 Muharram Observations of the dawn phenomenon using SQM technology at the four locations were conducted at various times, from 3.
00 in the morning to sunrise.
The direction of the SQM also varies to avoid the effects of light from the presence of the Moon.
The data generated from SQM is assisted by data on the position of the Sun from NOAA and then processed.
The data processing from the results of these observations are as follows:
The data generated by SQM is in the form of ASCI data in the form of a.
txt file.
The output data must first be converted into Microsoft Excel data (.
In MS Excel, data can be displayed in graphical form as in the following graph:
166 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
-29,80
-28,78
-27,76
-26,73
-25,71
-24,69
-23,67
-22,65
-21,63
-20,61
-19,59
-18,57
-17,55
-16,53
-15,51
-14,49
-13,47
-12,45
-11,44
-10,42
-9,40
-8,38
-7,37
-6,35
-5,33
-4,32
-3,30
-2,29
Night Sky Brightness of Sylvia Hill.
Labuan Bajo August, 31 2019.
Sun Depression Angle Graph 1.
Labuan Bajo August 31st, 2019
Night Sky Brightness of Tanjung Kelayang Beach
Belitung
September 8, 2019
Solusi
-20,00
-19,59
-19,18
-18,77
-18,36
-17,95
-17,54
-17,13
-16,72
-16,31
-15,90
-15,49
-15,07
-14,66
-14,25
-13,84
-13,43
-13,02
-12,61
-12,20
-11,79
-11,38
-10,97
-10,56
-10,15
-9,74
-9,33
Graph 2.
Belitung September 8th, 2019 Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 167 Graph 1 Shows data on the brightness of the sky on the hill of Sylvia Labuan Bajo with an observation time of 3 seconds.
the y-axis shows the brightness of the sky in units of >21,5 MPSAS while the x-axis shows sun depression angle.
Graph 2.
shows data of sky brightness at Tanjung Kelayang Beach Belitung with an observation time of 3 seconds.
the y-axis shows the brightness of the sky in units of MPSAS while the show sun depression angle.
The two graphs mentioned above still have to be processed using mathematical analysis, namely the polynomial method and the solver method, so that the following results are obtained:
y = 8E-16x5 - 8E-13x4 - 7E-09x3 1E-05x2 - 0,0038x 22,453 -29,80 -28,70 -27,61 -26,51 -25,42 -24,32 -23,23 -22,13 -21,04 -19,95 -18,85 -17,76 -16,66 -15,57 -14,48 -13,39 -12,30 -11,20 -10,11 -9,02 -7,93 -6,84 -5,75 -4,66 -3,57 -2,48 NSB Data of Sylvia Hill.
Labuan Bajo August, 31 2019 Sun Depression Angle Graph 3.
Polynomials Methods in Labuan Bajo 168 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
MPSAS
Night Sky Bright of Sylvia Hill Labuan Bajo August 31, 2019 Series1 Series2 Solusi: x = mean * 3 stdev Sun Depression Angle Graph 4.
Solver Methods in Labuan Bajo The graph above describes sky brightness and sun height data at the beginning of the Subuh prayer in Labuan Bajo on August 31, 2019.
Graph 3, the y-axis explains the level of sky brightness in Labuan Bajo is greater than 22A MPSAS.
The x-axis describes the number of sun elevation angles in Labuan Bajo.
this data was obtained using polynomial analysis five so that a shift in the turning point at Fajr Sadiq was received at the sun dip figure of -21.
occurred at 04:38:36.
Graph 4, at the exact location and time of observation, if the data from the SQM observations are analysed by the Solver method, the sun dip figure is 21.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 169
Night Sky Brightness of Tanjung Kelayang Beach
Belitung September 8, 2019
Solusi titik belok
y = -1E-08x3 7E-06x2 - 0,0011x 19,833 -20,00 -19,64 -19,28 -18,92 -18,56 -18,20 -17,84 -17,48 -17,12 -16,75 -16,39 -16,03 -15,67 -15,31 -14,95 -14,59 -14,23 -13,87 -13,51 -13,15 -12,79 -12,42 -12,06 -11,70 -11,34 -10,98 -10,62 -10,26 -9,90 -9,54
Graph 5.
Polynomial Methods in Belitung Night Sky Brightne ss of Tanjung Kelaya n g Beach Belitung Septembe r 8, 2019 Series1 Series2 Graph 6.
Solver Methods in Belitung Solusi: x = mean * 3 stdev hasil dip = -16,28A 170 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
The graph above shows data on the brightness of the sky and the sun's height at the beginning of Subuh time in Belitung on September 8, 2019, with an observation time of 3 seconds.
Graph 5, the y-axis explains the level of sky brightness in Belitung is < 20A in units of MPSAS, while the x-axis shows the sun's height.
Data on the sun's height was analysed with polynomial 3.
it was obtained that the extreme shift of the turning point occurred in the sun dip 45A at 04:45:51.
Graph 6, at the exact location and time of observation, if the data from the SQM observations were analysed by the Solver method, it would be found that the extreme turning point shift occurred in the sun dip of 16.
Graph data from the observation of the dawn phenomenon in Labuan Bajo, where the light pollution level is very minimal, found the sun depressive angle figure to be -21A, while in Belitung, although the light pollution is also relatively low, the morning fog or clouds are thick enough in this area so that the sun depression angle shows a number - 16A.
Thus, the angle of depression of the sun at the beginning of the appearance of Fajr Sadiq at dawn in Labuan Bajo is lower, while in Belitung, it is higher as is found in Sidoarjo and Bogor.
The following is a comparison of the results of the observations and explanations.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 171
Night Sky Brightness and Sun Depression Angle
Labuan bajo
-17,5
-21,5
Belitung
Sidoarjo
Bogor
-15,45
-14,04
-12,72
-18,2
-17,78
-14,24
Sky Brightness Bortle Scale Sun Depression (Highes.
Sun Depression (Lowes.
Graph.
Sky Brightness Level & Sun dip From the linear curves of Fajr Sadiq appearance in the four observation locations above, it appears that in the observation locations with high sky brightness or low light pollution, the dawn was detected earlier (Labuhan Bajo.
Sun dip = -21.
9A to -17.
5A).
However, if the sky brightness level is low due to high levels of light pollution, the dawn break is detected later (Bogor.
Sun dip = -14.
24A to -12.
These are following the research findings of M.
Basthoni.
OIF UMSU, and Pastron UAD.
The three found that the level of sky brightness and light pollution affects the angle of depression of the Sun as a marker of the beginning of fajr time.
Furthermore, to determine the time of dawn, the value of the angle of solar depression is taken from the average of the location with the highest sky brightness level and the lowest light pollution level, as shown in the following table:
172 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
Table 4
Comparison of Sun dip Values at the Observation Site
Locati Date of Skala Bortle/ MPSAS
Agust
2 ( dark sky
>21,5
Labuan Bajo
01 Sept
SQMAos
Serial
Numb
AM00
H7MU
AL031
AM00
H7MU
AL031
Mean
AM00
H7MU
07 Sept
Belitung
8 Sept
( rural
/20,5
AL031
AM00
H7MU
AL031
Mean Sol Pol -an Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 173
28 Sept
Sidoarjo
01 Oct
6 ( bright
suburban sky
)/19
AL031
Bogor
8 ( inner city sky ) /17 29 Sep
Mean
Mean
28 Sep
AM00
H7MU
Based on Table 4, the determination of dawn time can refer to the location with the highest level of sky brightness and the lowest light pollution, namely in Labuan Bajo with an average value of solar depression angle of -19.
30A with the consideration that the entry of dawn can be detected earlier because dark sky conditions support it.
However, for locations where the sky brightness level is low due to high light pollution due to the large number of lighting lamps, the appearance of dawn can only be detected later than the actual situation.
This finding is almost in line with M.
Basthoni at -19.
40A with a difference of 0A6', and when converted to time, it becomes 24 seconds .
o significant differenc.
This is different from the findings of the Ministry of Religious Affairs Team at -20A with a difference of 0A42' with the conversion of time to 2 174 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
minutes 48 seconds or when rounded to 3 minutes .
o significant differenc.
However, if the average solar depression angle used is the highest, which is -13.
58A, the dawn schedule will shift significantly from the existing schedule.
The shift will be about 25 minutes 40 seconds from the schedule set by the Ministry of Religious Affairs (-20A).
Certain individuals or communities may use this view with the argument that prayer times are local.
The Use of Sky Quality Meter in Determining Dawn Time from the Perspective of the Government and Islamic Community Organizations Research findings about the suns's elevation angle at Subuh prayer time using SQM are pretty diverse, in the range of -13A to -21A, and even in the more profound sun elevation figures, namely -26,7A.
This deep angle of the sun's elevation is caused by the rising of the old crescent moon, which coincides with the sunrise of Fajr Sadiq, thus affecting the reading of the dawn's inflexion point detected 26 The diversity of the research findings is influenced by various factors, namely the time of observation, location of observation, weather, and others.
The diversity of these findings makes the conclusion and analysis of each researcher need to be confirmed again with other research findings in different areas with more diverse sky brightness conditions.
Besides that, it also opens up more research opportunities from various places.
Before making valid conclusions based on the analysis of a large number of data representing regions in Indonesia, the Ministry of Religion and Islamic Organizations is still using the angle of the sun's elevation at dawn of -20A.
Zahid.
AuTajribah Waktu Fajar Dengan Teknologi SOOF.
Ay Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 175 The use of the sun's elevation angle of -20A in preparing the Subuh prayer schedule in Indonesia has been going on for quite a long time.
Historically, the use of the 20A dip refers to the view of Saadoeddin Djambek, which states that it seems that dawn is defined by the position of the sun at 20A below the horizon.
27 The same thing was also expressed by Abd.
Rachim, in his book "Falak Science".
The -20A degree criterion was later adopted by the Ministry of Religion28 and Islamic Organizations such as Nahdlatul Ulama,29 Muhammadiyah,30 and Central Leadership oft the Islamic Association (Persatuan Islam.
Persi.
31 to prepare the Subuh prayer time schedule.
Even though the government and Islamic Organizations still use the criteria for the Subuh prayer time of -20A, research on the Subuh prayer time is still being carried out, especially after the sharp criticism from Syekh Mamduh in Qiblaty Magazine in 2009, which stated that the Subuh prayer time that had been set so far in Indonesia was too early.
This criticism has spurred the Ministry of Religion and Islamic Organizations such as Nahdlatul Ulama and Muhammadiyah to conduct research at Subuh prayer time using the SQM photometer Saadoeddin Djambek.
Salat Dan Puasa Di Daerah Kutub (Jakarta:
Bulan Bintang, 1.
Arwin Juli Rakhmadi Butar-Butar.
AuKontribusi Syaikh Muhammad Thahir Jalaluddin Dalam Bidang Ilmu Falak,Ay MIQOT: Jurnal Ilmu-Ilmu Keislaman 42, no.
300, https://doi.
org/10.
30821/miqot.
28 Dirjen Binbaga Departemen Agama.
Pedoman Penentuan Jadwal Waktu Salat Sepanjang Masa (Jakarta: Departemen Agama, 1.
29 Lembaga Falakiyah PB NU.
AuKalkulasi Awal Waktu Salat Per Hari,Ay 30 MTT PP Muhammadiyah.
Pedoman Hisab Muhammadiyah (Yogyakarta: MTT PP Muhammadiyah, 2.
31 Syarief Ahmad Hakim.
AuKontroversi Awal Waktu Shalat Shubuh.
Begini Solusinya,Ay n.
, https://persis.
id/kontroversi-awalwaktu-shalat-shubuh-begini-solusinya,.
176 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
Hendro Setyanto questioned the determination of the sun depression angle of -20A instead of -19A or -18A as something that deserves further study.
According to Hendro, as long as there are no definite results, there is no need to worry about the existing prayer times because the figures have been agreed upon and determined together.
there is any doubt, it is permissible to postpone the Subuh prayer for a while.
However, for fasting, it is better to use the current schedule so that you do not continue to eat and drink even though it is already dawn.
However, his view later changed after he conducted research with the Falakiyah Institute Executive Board Nahdlatul Ulama Team, which resulted in the finding that the solar depression angle at dawn was -20A so that the existing dawn prayer time, according to him, was correct.
Nahdlatul Ulama currently uses SQM to collect data from several locations and times.
So far.
Nahdlatul Ulama, as stated by Siril Wafa, chairman of the Falakiyah Institute Executive Board Nahdlatul Ulama, has no objections to using SQM.
33 Based on that basis, the Subuh prayer time Study Team as formed by the Falakiyah Institute Executive Board Nahdlatul Ulama through decree No.
01/SK/LF-PBNU/XII/2020.
The team has conducted research from 2010 Ae 2020 using various equipment such as cameras and SQM in multiple areas on the island of Java such as Depok.
Tangerang.
Bandung.
Cimahi.
Subang.
Semarang.
Batang.
Rembang.
Karimun Jawa.
Bawean.
Jombang, and Banyuwangi.
In addition, the research was conducted outside the island of Java, in places such as Bengkulu.
Labuan Bajo, and Lampung.
The Falakiyah.
AuHasil Kajian Awal Waktu Subuh Di Indonesia.
Ay Siril Wafa Chairman of Falakiyah Institute Executive Board Nahdlatul Ulama.
AuInterview 21 Maret 2020,Ay 2020.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 177 results showed that the data varied from -18,036 degrees to -21,697 degrees.
For Muhammadiyah, as stated by Sriyatin Shadiq from the Tarjih and Tajdid Council PP Muhammadiyah.
Subuh prayer time research is still and needs to be carried The best detection tool at this time is SQM because other tools have not been found, while cameras and other recording tools are used as support.
35 On that basis.
Muhammadiyah assigned three institutions to conduct research Subuh prayer time, namely OIF UMSU.
Pastron UAD, and Islamic Science Research Network (ISRN) at University of Muhammadiyah Prof.
Dr Hamka (UHAMKA).
OIF UMSU conducted research in 2017 Ae 2020 in North Sumatera by taking locations in Medan.
Romantic beach (Deli Serdan.
, and Barus (Central Tapanul.
The Pastron UAD conducted research in 2016, 2017, and 2020 in four regions: Bantul regency.
Yogyakarta.
Kulon Progo regency, and Gunungkidul regency.
While ISRN UHAMKA, conducted research in 2017 Ae 2020 in Indonesia (Depok.
Bogor.
Bekasi.
Tangerang.
DKI Jakarta.
Cirebon.
Gunung kidul.
Labuan Bajo.
Bitung.
Balikpapan.
Manokwar.
and abroad (United Kingdom.
United States.
Malaysia.
Egypt.
Turkey, and Saudi Arabi.
The results of the research vary, from about -7 degrees to -20 degrees.
Persis gave a response as outlined in the decision of the Hisbah Council of the Central Leadership of the Islamic Association No.
001 of 2016 concerning the beginning of K H S Nawawi et al.
AuCahaya Fajar Sidik Di Indonesia .
Suatu Tinjauan Terhadap Riset Para Peneliti Ilmu Falak Berlatarbelakang Nahdlatul Ulama,Ay Seminar Panorama Antariksa, 2021, 124Ae28.
35 Sriyatin Shadiq .
nggota Divisi Hisab Majelis Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah.
AuInterview 22 Maret 2020Ay (Surabaya, 2.
36 Muhammadiyah.
Tanfidz Keputusan Musyawarah Nasional xI Tarjih Muhammadiyah Tentang Kriteria Awal Waktu Subuh.
178 | Mazahib Jurnal Pemikiran Hukum Islam.
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the Subuh prayer time, stipulating that based on the latest research that the sunrise of Fajr Sadiq, according to astronomy, is the height of the sun -20 degrees.
37 Although Persis itself did not conduct research directly and did not point to which research result.
According to Nur Khazin.
Head of Sub-Directorate for Hisab Rukyat of the Ministry of Religion, stated that research related to the beginning of Subuh prayer time needs to be carried out, and until now, the Ministry of Religion has not changed the existing data on the angle of the sun at the beginning Subuh prayer time and still referring to the previous data.
The Ministry of Religion, through Directorate General of Islamic Community Guidance, (Direktorat Bimbingan Masyarakat Islam.
Dirjen Bimas Isla.
, has sent letters to Meteorological.
Climatological.
Geophysical Agency (Badan Meteorologi.
Klimatologi, dan Geofisika.
BMKG) and National Institute of Aeronautics and Space (Lembaga Penerbangan dan Antariksa Nasional.
LAPAN) asking both institutions to conduct research at Subuh prayer time, but so far, the two institutions still need to submit the results of their research.
If there are new data from those institutions and perhaps from the other researchers, both individual or Islamic Organizations, a comprehensive joint discussion, both in terms of sharia and science, will be facilitated by the Ministry of Religion by inviting the Indonesian Council of Ulama (Majelis Ulama Indonesia.
MUI) and Islamic Organizations.
The use of SQM as a research tool at Subuh prayer time has also been used at the work meeting in Labuan Bajo, but there must be agreed parameters for its use.
The research results that are Dewan Hisbah Persatuan Islam.
AuKeputusan Dewan Hisbah Persatuan Islam Nomor 001 Tahun 1437H/2016 Tentang Awal Waktu Subuh,Ay Pub.
No.
Nomor 001 tahun 1437H / 2016 .
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 179 prioritized are from the BMKG and LAPAN because, institutionally these two agencies have the authority regarding time sign.
The Ministry of Religious Affairs and Islamic organizations respond to the dynamics of shifting dawn time by conducting serious research using SQM and other supporting tools.
The latest study was conducted by the Ministry of Religious Affairs at the Timau National Observatory in East Nusa Tenggara, which resulted in a sun angle height of -20A.
NU also conducted research using SQM and results in the finding of the sun's depression angle of -20A.
Muhammadiyah researched dawn time through the OIF-UMSU.
Pastron UAD, and ISRN UHAMKA using SQM.
This research was also complemented by research on classical texts such as Jabir al-Battani, al-Biruni.
Ibn Shatir.
Izzuddin al-Wafi, and so on, and from Indonesia such as Ahmad Khatib al-Minangkabawi.
Muhammad Ma'shum bin Ali.
Hasan bin Yahya Jambi.
In addition, it was equipped with a study of the results of contemporary astronomical research by Dhani Herdiwijaya and Mahasena Putra.
The results were used to revise the sun's angle of depression at dawn from -20A to -18A.
As a result of differences in research locations, data processing techniques and data analysis as described above, the Ministry of Religion and Islamic organisations still use data on the angle of the sun at Subuh prayer time, which is 20 degrees below the horizon, except for Nur Khazin Kasubdit Hisab Rukyat Ministry of Religious.
AuInterview 20 Maret 2020,Ay 2020.
39 Nawawi et al.
AuCahaya Fajar Sidik Di Indonesia .
Suatu Tinjauan Terhadap Riset Para Peneliti Ilmu Falak Berlatarbelakang Nahdlatul Ulama.
Ay 40 Muhammadiyah.
Tanfidz Keputusan Musyawarah Nasional xI Tarjih Muhammadiyah Tentang Kriteria Awal Waktu Subuh.
180 | Mazahib Jurnal Pemikiran Hukum Islam.
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Muhammadiyah which has changed it to -18 degrees through the Munas Tarjih xI in 2020.
41 This happens because the determination of the time of Subuh prayer is closely related to worship, which is based on normative arguments, so the current scientific findings must be communicated with normative arguments first.
Subuh prayer time, described by the Hadith begins at Fajr Sadiq, which is marked by the appearance of a light that stretches in the eastern sky .
ustathylan fy al-ard.
until the sun The appearance of this Fajr Sadiq can be observed with the help of the latest science, namely SQM, in the form of sky brightness data at the observation location and data on the sun's height.
Scientific findings from the ontology and epistemology side are acceptable, but in terms of axiology or its application in the Subuh prayer time schedule, time is still needed.
There is a process of rejection, then dialogue and finally acceptance.
When religion based on sacred texts is faced with scientific findings based on logic and senses, then these two entities will hold on to the belief of their knowledge Scientific materialism firmly holds onto the ontological that matter is the fundamental reality of the universe, and its epistemological stipulates that the scientific method is the only way to seek knowledge.
Science starts from reproducible public data, and then theories are formulated and their implications tested experimentally so that science is objective, open, cumulative, universal, and progressive .
cience alone is objective, open-minded, universal, cumulative, and Meanwhile, religion does not have public data, experimental tests and evaluation criteria like science.
Muhammadiyah.
Tanfidz Keputusan Musyawarah Nasional xI Tarjih Muhammadiyah Tentang Kriteria Awal Waktu Subuh.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 181 the other hand, religious traditions are highly subjective, closed, narrow, anti-critical, and resistant to change (Religious traditions, by contrast, are said to be subjective, closed-minded, parochial, uncritical, and resistant to 42 This model is what happens when scientific findings about the Subuh prayer time are accepted.
Some people want to change the Subuh prayer time progressively because, based on logic and sensory experience, the existing Subuh prayer time is too early.
In contrast, others believe that the Subuh prayer time that has been done so far is correct and there is no need to change it.
Furthermore, conflict will occur when there is a difference in the distribution of authority that is not located in the individual but on the position.
Groups in dominant positions usually maintain the status quo, while groups in subordinate positions try to make changes.
43 In the Subuh prayer time discourse, the effort to change it which Muslims in Indonesia have embraced was carried out by the Qiblati Community in several statements submitted by Shaykh Mamduh Farhan al-Bukhairi, "Salah Kaprah waktu Subuh," which was published in Qiblati magazine, that the time of Subuh prayer in Indonesia is 24 minutes earlier and this, of course, belongs to the category of bid'ah This statement has caused uproar and confusion among the general public, including those engaged in Falak study and Islamic astronomy.
The reaction to the AuQiblati" Ian Barbour.
AuReligion in an Age of Science,Ay n.
https://w.
religion-online.
org/book-chapter/ chapter-1-ways-ofrelating-science-and-religion.
43 Douglas J.
Goodman George Ritzer.
Teori Sosiologi Modern, 6th Edition.
Translated by Alimandan from Modern Sociological Theori (Jakarta: Kencana Prenada Media Group, 2.
44 Qiblati Magazine.
AuSalah Kaprah Waktu Subuh (Bag.
:Memajukan Waktu Subuh Adalah BidAoah KunoAy,Ay 9th Edition Volume 4, 2009.
182 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
lawsuit in 2009 regarding correcting the Subuh prayer time was immediately carried out by various parties.
Rohadi Abdul Fatah.
Director of Islamic Religious Affairs and Sharia Guidance at the Ministry of Religion on representing of the government, emphasised that the time for the Subuh prayer determined by the government in the prayer schedule was correct because it referred to the results of the reckoning carried out by the Indonesian Hisab Rukyat Board whose members are representatives of Islamic organisations and experts in Falak and Astronomy.
Thus, the quality of their calculations should be considered so that the public can feel energized.
This view of the government was initially approved by Muhammadiyah as stated by Fatah Wibisono.
Deputy Secretary of the Muhammadiyah Tarjih Council, that the Subuh prayer time was correct at the position of the sun 20 degrees below the horizon, so there was no need to revise the existing Subuh prayer schedule.
45 The same thing was also expressed by a member of Lajnah Falakiyah Institute Executive Board Nahdlatul Ulama that as long as there are no definite results regarding changes in the number of the sun's height at Subuh prayer time, there is no need to worry about the existing Subuh prayer schedule because the number of the sun's height of 20 degrees below the horizon has been agreed and determined together.
Through the Chair of the Fatwa Commission, the MUI also emphasized that the Subuh prayer time schedule in Indonesia is correct but also provides an opportunity for 45 Dy ah R at na M et a N o vi.
AuAo M u ha m mad iy a h Wak t u S ub uh Sud ah B en ar .
AoAy Rep u b lik a, 2 0 1 0 , ht t p : //k h az an ah.
r ep ub l ik a.
id /b er it a / d un ia isl a m/i sl a m - n us ant a r a/1 7 /0 8 /2 1 /d u ni a - isl a m/i sl a m nu s ant ar a /1 0 /0 3 /2 5 /1 0 8 0 0 0 - m uh am m a d iya h - wak t u s ub uh -s ud ah -b en ar .
46 Setyanto.
AuBenarkah Awal Waktu Subuh Perlu Dikoreksi.
Ay Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 183 correction if it is supported by new scientifically justifiable 47 The reaction from the government and figures from Islamic organisations both Nahdlatul Ulama and Muhammadiyah, was carried out so there would be no conflict and to pacify the people who already thought that the Subuh prayer time was correct and final.
Conflict does not always have a negative meaning.
can even help the function of communication between two different parties.
In addition, conflict can also strengthen group ties, such as subordinate groups who want change and superordinate groups who wish to the status quo.
48 On the one hand, the Qiblati community who wants a change in the Subuh prayer time has been more persistent in offering their views.
The other party, namely the government and Islamic organisations, has also emphasised that the Subuh prayer time there so far is Both build communication while maintaining their respective opinions with equally strong arguments.
For the conflict between science and religion to be avoided, it is necessary to see science and religion as two independent and autonomous entities.
Each has different domains, methods and characteristics and is justified under its terms.
Each party will closely guard these two 49 The independence of science and religion by maintaining the distinctive character of each is a good thing, so that the conflict that confronts religion and science is not sustainable.
This independent option is used by those who think that the Subuh prayer time is correct and does not need to be changed, while those who believe Abdul Mughits.
AuProblematika Jadwal Waktu Salat Subuh Di Indonesia,Ay Jurnal Ilmu SyariAoah Dan Hukum 48, no.
48 George Ritzer.
Teori Sosiologi Modern, 6th Edition.
Translated by Alimandan from Modern Sociological Theori.
49 Barbour.
AuReligion in an Age of Science.
Ay 184 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
that the Subuh prayer time must be changed because it is no longer following scientific findings.
The government and Islamic organizations .
ther than Muhammadiya.
maintain their stance that the Subuh prayer time is correct and does not need to be corrected.
At the same time, the Qiblati community requires a 24-minute fajr time Each seeks to defend its views independently, independently, and autonomous, not bound by other The negative side of this independence of religion and science is the closed space for dialogue, each of which is in a very different partition, even though the key to knowing the sides of differences and similarities and enriching the treasures is through dialogue.
This dialogue model can be an option so that the uniqueness of each community can be discussed and differences and similarities can be found.
The religious practices of a community, including those related to worship, are based on different beliefs that are believed to be accurate by each community.
However, religion also opens space so people can read God's verses in the text (Koran verse.
and the universe .
auniyah verse.
Therefore, it takes time to greet more often.
This is also what the Ministry of Religion and Islamic organizations have done in response to the views of the Qiblati community, which wants the Subuh prayer time to be The government and Islamic organizations hold a dialogue about Subuh prayer time in various forms of The activities carried out were in the form of a Member's Session of the Hisab Rukyat Board of the Ministry of Religion in 2009 AD, on 3-4 August 2009 AD / 12-13 Syakban 1430 H, regarding the re-examination of the timing of subuh prayer.
Representatives of Islamic organizations, and several authoritative institutions such Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 185 as LAPAN.
Supreme court of the Republic of Indonesia (Mahkamah Agung Republik Indonesia.
MA RI).
Religious Court (Pengadilan Agama.
PA).
State Islamic University (Universitas Islam negeri.
UIN).
Jakarta Planetarium.
Institute Teknologi Bandung Astronomers, and individual falak experts attended this session.
The results, which were then presented to the Qiblati community, further emphasized that the ijtihad used in Indonesia for determining the Subuh prayer time was the sun's position 20 degrees below the horizon based on strong star's arguments and astronomical science.
Meeting of the Hisab and Rukyat Agency (BHR) in Semarang in 2010 to discuss the Subuh prayer time schedule issue.
This meeting also strengthens the results of the 2009 Badan Hisab Rukyat of Directors meeting, namely the criteria for the Subuh prayer time of 20 degrees below the horizon or 80 minutes before sunrise is still being used until reliable and convincing research results are carried out by in situ observation.
Among Islamic organisations, several studies were also carried out that presented various groups, including the National Halaqah of Hisab and Fiqh Experts of Muhammadiyah "Kajian Ulang Atas Waktu Subuh dan Tindak Lanjut Konsep Kalender Islam Global Tunggal" which was held by the Majelis Tarjih and Tajdid of Muhammadiyah Central in Yogyakarta on August 20 to 21, 2016 and attended by representatives of Islamic Moh.
Afif Amrulloh.
AuPenentuan Awal Waktu Shalat Subuh Menurut Kementerian Agama Dan Aliran Salafi,Ay Jurisdictie, 2012, https://doi.
org/10.
18860/j.
51 Qomarus Zaman.
AuTerbit Fajar Dan Waktu Subuh,Ay Mahakim 2
: 27,
https://doi.
org/https://doi.
org/10.
30762/mahakim.
186 | Mazahib Jurnal Pemikiran Hukum Islam.
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organisations and observers of Hisab Rukyat.
52 This study was conducted as a response to the views of the Qiblati community and to answer the concerns of Muslims about "it's too early" at subuh prayer time.
Muhammadiyah itself, as contained in the AuPedoman Hisab MuhammadiyahAy, uses the criteria for the height of the early sun at Subuh prayer time to be -20 degrees.
53 The requirements for the height of the sun are the same as those used by the Ministry of Religion and other Islamic organizations.
The national seminar with the theme "Evaluasi Awal Waktu Shalat Subuh Menurut Sains dan Fikih" on May 11.
It was initiated by the Islamic Science Research Network (ISRN) Muhammadiyah Prof.
Dr.
Hamka University (UHAMKA) and attended by representatives of Islamic Organizations and Thomas Djamaluddin from LAPAN.
Tono Saksono from ISRN explained that from the latest result, the angle of depression of the sun is in the range 11A to 15A below the horizon instead of -20A.
Thomas Djamaluddin, in the seminar also said that it was time to correct the use of the standard 20 degrees below the horizon.
However, it is necessary to observe from a location with minimal atmospheric disturbance so that it will not distort the results of the data obtained.
The findings were positively welcomed by the Vice Chairman of the Lembaga Falakiyah Nahdlatul Ulama (LFNU).
Sirril According to him.
Nahdlatul Ulama is ready to open MTT Pimpinan Pusat Muhammadiyah.
AuMajelis Tarjih Dan Tajdid Hold Halaqah Nasional Ahli Hisab Dan Fikih Muhammadiyah,Ay https://tarjih.
id/majelis-tarjih-dan-tajdid-akan-selenggarakanhalaqah -nasional-ahli-hisab-dan-fikih-muhammadiyah.
53 Muhammadiyah.
Pedoman Hisab Muhammadiyah.
54 Ribas.
AuAuHasil Kajian Ilmuwan Muhammadiyah Waktu Shalat Subuh Perlu Dikoreksi,Ay 2017, http://w.
id/2017/05/11/hasil-kajianilmuwan-muhammadiyah-waktu-shalat-subuh-perlu-dikoreksi.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 187 up opportunities for change and proposes the need for research collaboration related to astronomy between Nahdlatul Ulama.
Muhammadiyah.
MUI.
LAPAN and Based on the previous description, it is clear that dialogue and joint research on the phenomenon of dawn need to be carried out continuously so that an appropriate angle of depression is found between the textual narrative and the observations.
This dialogue process is still ongoing Efforts to have a dialogue between religion and science are carried out to find similarities in two things, namely conceptual and methodological similarities.
The similarity in methodological terms is that science is not objective, nor is religion subjective.
The claim that science is very objective is only partially true because taking scientific data as the basis of science involves elements of The subjectivity of science begins with the choice of theory, reporting, and interpretation of what is considered as data.
Scientific data are theory-laden, not theory-free, theoretical assumptions enter the selection, reporting, and understanding of what are taken to be 56 Religious beliefs do not receive rigorous empirical testing, but they can be approached with the same research spirit found in science.
There are methodological similarities between religion and science, namely the relationship between experience and theory.
Religious beliefs seek to interpret and relate experience, and science seeks to interpret and relate experimental data.
57 With this Muhyidin.
AuMembedah Awal Waktu Subuh Berdasarkan Sains Dan Fikih,Ay republika, 2017, http://khazanah.
id/berita/dunia-islam/islamnusantara/17/05/09/opor7a396-membe-dah-awal-waktu-subuhberdasarkan-sains-dan-fikih,.
56 Barbour.
AuReligion in an Age of Science.
Ay 57 Barbour.
188 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
dialogue, a common thread will be found that allows science to inspire and illuminate religious beliefs, and it can inspire and illuminate science.
Research on the dawn phenomenon that combines normative aspects, science, and the use of SQM technology needs to be carried out continuously so that what is narrated by the texts can be factually described and Furthermore, efforts should be made to synergies the fajr syar'i with the factual dawn obtained from photometer technology.
Efforts to synergies and integrate textual narratives about the dawn phenomenon with the results of observations need to be carried out continuously.
Integrating the normative and scientific aspects of Subuh prayer time still requires a process so that various parties find and agree upon an appropriate formula.
Correction of the Subuh prayer time must be based on the texts and science arguments that can be justified in astronomical The possibility of Subuh prayer time correction indicates the possibility of a change in Islamic law, as predicted by Ibn al-Qoyim al-Jauziyah that Islamic law can change due to changes in place, time, circumstances, and recent findings," taghayur al-fatwa wa ikhtilyfuhy bihasbi taghayuri al-'azminah wa al-'amkinah wa al-'ahwyl wa alniyabah wa al-'awy'id".
58 Meanwhile, according to Fathurrahman Djamil, changes in Islamic law related to worship like this can only be made if it is related to worship facilities and infrastructure, not the worship itself.
59 Thus, the Subuh prayer remains, but the facilities that can lead Djazuli.
Kaidah-Kaidah Fikih.
Kaidah-Kaidah Hukum Islam Dalam Menyelesaikan Masalah-Masalahb Yang Praktis, 4th ed.
akarta: Prenada Media, 2.
59 Fathurrahman Djamil.
Metode Ijtihad Majlis Tarjih Muhammadiyah, 1st ed.
(Jakarta: Logos, 1.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 189 to the ease of reckoning the Subuh prayer time can change following the development of modern technology.
Modernization of worship facilities can lead to the ease of carrying out worship can be carried out, especially the prayer times set by the texts refer to the daily movement of the sun which can be calculated carefully.
The achievements of the field of optics for observing the movement of celestial objects are constructive in bringing together the Nash provisions about the beginning of prayer times with scientific findings.
The SQM photometry tool can photograph the sun's motion per second in graphic The graph will show the direction changes automatically at the true dawn as a marker of Subuh prayer time is detected.
SQM is very helpful in sky brightness research, including research on the sun's height at dawn.
Conclusion Based on the results of observations of the phenomenon of Fajr Sadiq conducted in four locations with varying levels of sky brightness, namely Labuan Bajo (>21.
5 MPSAS).
Belitung .
5 MPSAS).
Sidoarjo .
MPSAS), and Bogor .
MPSAS), by using SQM, it was found that the appearance of Fajr Sadiq was earlier in locations with high levels of sky brightness and the lowest light pollution, namely in Labuan Bajo (-19.
30A) so that it can be used as a benchmark in determining dawn time in Indonesia.
This finding does not significantly impact the current dawn time schedule (-20A) because there is only a difference of 0A42', and if converted to hours, it becomes 2 minutes 48 seconds .
minutes if rounde.
The Indonesian government and Islamic NGOs have responded to the dynamics of the dawn time shift by conducting serious research using SQM and other supporting tools.
Recent research by the Ministry of 190 | Mazahib Jurnal Pemikiran Hukum Islam.
Vol 23 No.
Religious Affairs at the Timau National Observatory in East Nusa Tenggara in 2022 resulted in a solar depression angle height of -20A.
Research was also conducted by Islamic NGOs such as NU and Muhammadiyah.
NU conducted research through the Falakiah Institute in several locations in 2021, resulting in findings of -20A.
Muhammadiyah also conducted research through the OIF UMSU.
Pastron UAD, and ISRN UHAMKA, juxtaposed with the findings of classical and contemporary astronomers, resulting in a finding of -18A.
Thus, only Muhammadiyah corrected its sunrise schedule from -20A to -18A.
This research findings have limitations, namely that it has only been carried out in a limited location and time.
Therefore, it is necessary to conduct further research in several regions in Indonesia which represent areas with low, medium and high levels of light pollution.
In addition, areas that represent the Western.
Central and Eastern parts of Indonesia are carried out continuously for one Thus, more complete and scientifically adequate data will be collected to correct Subuh prayer time.
Maskufa, et.
Contextualising Fajr Sadiq: Response to Dawn Research FindingsA | 191
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